joseph F smiths laie prophecy

josepa origin of
the losepa
joseph F smiths laie prophecy
F smith a prophecy about
joseph E
tradition attributes to tojoseph
laie hawaii but his words may have been directed to
the hawaiian colony in utahs west desert
harold S davis
bahu for about
joseph F smith then an apostle lived at laie oahu
two years in 1885 86 at that time tradition has it the hawaiian
saints who had gathered to laie were discouraged by drought harsh
living conditions and barren land some even wanted to sell laie
and find a different gathering place in response president smith is
supposed to have made a prophecy encouraging the saints to stay at
laie promising that the barren land would become beautiful and
prosperous frequent repetition in recent years has made this a
popular tradition among many members of the church in hawaii
diligent search of the libraries and archives at BYU hawaii
BYU provo and the church historical department in salt lake
city however has yielded no evidence of the laie prophecy before 1940 though at least forty later documents contain part or all
of the 1940 printed version of the prophecy church records and
journals kept by missionaries in hawaii during the 1880s do not mention it in fact they prove that laie in the mid 1880s was not a dry
barren wasteland nor is there evidence that the hawaiian saints
were discouraged and anxious to leave laie at that time
in the early 1890s however just a few years after president
smiths stay in hawaii a group of hawaiian saints were struggling to
iokepa at skull valley
iosepa
survive in a dry barren unfamiliar place losepa
utah some documents suggest that the laie prophecy originated
in a letter or verbal counsel from joseph F smith to those hawaiian
iokepa around 1890 and that his prophetic assuriosepa
saints residing at losepa
ances were later brought back to laie after briefly tracing the
1
BYU
studies 33 no 1 1993
joseph F smiths laie prophecy
83
evolution of the laie prophecy since 1940 this article will show
from the language of the prophecy and from missionary records and
journals that president smiths words most likely referred to losepa
josepa
and that tradition apparently linked them with laie after some of the
josepa saints returned to hawaii
losepa
pedigree of the prophecy
the
earliest printed version of the prophecy appears in an
unpublished report by joseph B musser laie home place of the
2
church in hawaii musser who had been a bookkeeper at the laie
plantation prepared the report for oahu
bahu stake president ralph E
woolley it was submitted to church authorities in salt lake city
about october 1940 3 the musser version of the prophecy reads as
follows note that musser credits W F bailey hawaiian mission
president from 1936 to 1939 for translating the prophecy presumably from a version written in hawaiian
musser 1940
the earliest known version of the prophecy
dear brothers and sisters do not leave this land for it is the land
ofjesus
chosen by god as a gathering place for the saints in the church ofjesus
christ of latter day saints in the hawaiian islands as well as in the
islands of the sea
do not complain because of the trials which have come upon
you because of the desolation and lack of water which makes it impossible to secure the food to which you are accustomed and the
great poverty in which you are obliged to live
be patient for a while for the day will come when this desolate
land will become a land of beauty springs of water will gush up and
spread upon the land and upon this dry waste you now see the saints
will build beautiful homes they will plant taro and they will eat and
drink in abundance they will also plant trees which will grow to
furnish pleasant shade and the fragrance of flowers will fill the air
and those trees which we now see growing so luxuriant in the
mountains will be transplanted hither by the saints to grow here and
because of the verdure and beautiful appearance of the land the birds
from the mountains will come hither to sing their songs
and here will the spirit of the lord brood over his saints who love
him and keep his laws and commandments and there are those in this
house today who shall not depart this life before seeing the fulfillment
of those things which 1I have today uttered under the inspiration of
the lord
YU studies
BYU
84
therefore do not go backward work with patience persevere
stand firm and keep the commandments including the commandment
of gathering which have been given you and you shall receive blessings of the spirit and of the body which will compensate you for the
present trials and those that have passed
god be with you all translated by W F bailey pres hawn
mission
since 1940 the laie prophecy has been widely and variously
quoted parts of the musser version appeared in a 1942 publication
in an article by elder D james cannon called across the years 4
many subsequent authors borrowed cannons abbreviated version
of the prophecy in 1950 a magazine article a slide show and a pa
geantt
geant5 used it to celebrate the centennial of the hawaiian mission
the cannon version with minor word changes was also featured in
the laie centennial pageant during june 1965 around 1980 BYU
hawaii librarians used the 1950 slide show script to caption a black
and white photograph display an improved display exhibited at the
june 1990 meeting of the mormon pacific historical society used
the same captions 6 librarian rex frandsen probably used the photograph display script when preparing his thumbnail history of laie 7
the author of the 1989 polynesian cultural center tour manual probably borrowed its version of the prophecy still essentially the
1942 cannon version from frandsen 8 these are only a few of
the in print generations and permutations of the prophecy 9
all current versions of the prophecy however are not based on
cannons article david W cummingss centennial history of laie
includes a rendition of the prophecy which seems to be based
mussers
sers report 10 cummingss version follows musser
directly on Mus
hussers
in the exact number and order of sentences and paragraphs but
cummingss language is often exaggerated or sensational he possibly reworded musser to suit his own taste n
117
the cummings
1965 version of the prophecy
my brothers and sisters do not leave this land for this place has
been chosen by the lord as a gathering place for the saints of the
net
nel
church ofjesus christ of latter day saints in hawaii nei
do not complain because of the many trials which come to you because of the barrenness of the land the lack of water the scarcity of
foods to which you are accustomed and poverty as well
joseph F smiths laie prophecy
85
be patient for the day is coming when this land will become a most
beautiful land water shall spring forth in abundance and upon the
barren land you now see the saints will build homes taro will be planted and there will be plenty to eat and drink many trees will be planted
and this place will become verdant the fragrance of flowers will fill the
air and trees which are now seen growing on the mountains will be
moved by the saints and will grow in this place near the sea and
because of the great beauty of the land birds will come here and sing
their songs
and upon this place the glory of the lord will rest to bless the saints
who believe in him and keep his commandments and there are some
hive to see all these things fulfilled which 1I have
five
in this house who will live
spoken from the lord
therefore do not waver work with patience continue on stand firm
keep the commandments and also the laws of the gathering and you
will receive greater blessings both spiritual and temporal than you
now enjoy or have enjoyed in the past may the lord be with us all
two text families emerge from the cummings source some of
these versions are essentially identical to cummings while others
contain the words inland birds instead of birds in the last phrase
of the third paragraph the inland birds version appears in two
books by R lanier britsch 1211 britsch kindly supplied me with a copy
of his source material a sheet containing the prophecy and an attached page by eva kapolohau bray makuakane which reads
was the one who heard this prophecy while 1I was young and frequently heard my grandparents telling about it and heard them
bear testimony of it to others when occasion arose As I1 was asked
to write this prophecy I1 prayed to the lord to restore to my mind
prophetjoseph F smith prophesy and he
the things 1I had heard the prophetjoseph
gave me an understanding of these things and 1I have written as directed by the spirit 13
1I
britsch discovered the inland bird or eva version 1970 of the
prophecy between 1976 and 1978 in a file compiled by eugene
campbell 1I could leam
learn nothing about the identity of eva kapolohau
bray makuakane or the original date of her statement yet the eva
version is identical to cummings except for one comma and the
word inland the author of the eva version could have added inland to cummings to make it compatible with the then popular
version featured in the 1965 laie centennial pageant which reads
the birds from the mountains in any case the eva version could
byustudies
BYU Studies
86
1965.1
196511 suspect that the eva version of the
not have existed before 1965
prophecy and evas testimony were part of a script for a local church
play or pageant presented some time between 1965 and 1975
moreover musser and later versions which follow cannon
include the phrase and here will the spirit of the lord brood over
his saints 1411 in cummingss rewording in 1965 however the phrase
became and upon this place the glory of the lord will rest to bless
his saints 111515 suggesting something quite different yet cummingss
words are often attributed to president joseph F smith one author
even comments that they had been interpreted by many saints to
mean that a temple would be built at laie 16
president smith promised the hawaiian saints a temple but his
words in this regard were far more direct on february 15 1885
the first sunday that president smith was at laie during his third
hawaiian mission he told the saints assembled at the laie meetinghouse that if they would keep the commandments of the son they
would probably have the privilege of building a temple in this land
7317
1117
17
according
and performing the ordinances for their dead friends 7117
to the mission president edward partridge jr the saints were
overjoyed to meet bro smith and delighted to hear him preach
1118
18
prosperity and a good spirit prevailed in
in their native tongue 7118
the community at that time 19
conditions at laie during the issos
to
explain why president smith made the laie prophecy
most authors describe harsh living conditions in laie in the mid 1880s
and great discouragement among the residents like the prophecy
itself these stories have been frequently repeated and gradually
altered until some call the lovely land of laie a dry barren wasteland 0 20 believing that laie was desolate one hundred years ago
mussers
sers laie home place of the church
these comments from Mus
hussers
in hawaii are typical of many that followed
O
houses and buildings were purely utilitarian there were no refinements no luxuries life paralleled that of the settlers in the valleys of
the western united states and like those who first looked upon the
barren salt lake valley with misgivings many of the utah company as
ans from more comfortable places felt that laie was a
well as Hawaii
hawaiians
prog
josepb F smiths laie poog
joseph
josepa
Prop
prophecy
becy
87
mistake they advocated selling it for a cattle ranch and trying to secure
a better location on the leeward side of the island nearer honolulu
during a discussion of this matter in 1885 at which elder later
president joseph F smith was present several of the saints advocated
giving up the struggle as a hopeless one this meeting was held in the
old chapel which stood on the present site of the temple president
smith after hearing the complaints many of ofwhich
which were no doubt well
founded arose and gave the laie prophecy 21
similarly the following scenario appears in the mission house script
at the polynesian cultural center
in the mid 1880s the land of laie comprised of 6000 acres was very
dry as pictured here and was referred to as a barren wasteland the
owner tried to plant sugar cane but failed because of no water there
was little rainfall being discouraged he put the land up for sale the
missionaries of the church
purchased the laie plantation for a
ans were also having a hard
gathering place
they the Hawaii
hawaiians
time raising enough food due to lack of water being discouraged
they were ready to leave 22
according to this script after president smith made his prophetic
statement the saints searched and found water in the koolau mountains drilled twenty artesian wells and had ample water for all their
needs most of the hardship stories resemble this one in claiming
without verification that scarcity or lack of water and barren
land discouraged the laie saints table 1 lists the reasons for discouragement mentioned by the various versions
yet according to the journal entries of resident missionaries in
the 1860s 1870s and 1880s laie was not a desolate barren wasteland there must have been ample rainfall during the spring and
summer of 1865 because F A hammond who made the original
land purchase reported that the plough land needs no irrigation
23
and is mostly situated in a bottom slightly elevated above the sea 1123
missionaries later learned that the summer months were often dry
especially on the lower plain where the present community of laie is
located benjamin cluff who completed two missions at laie during
its early years wrote it is a beautiful location but unluckily in the
2124
1121
24
dry season suffered for the want of water 2121
and available records
show that severe drought occurred on windward oahu
bahu in 1869
1878 and 1889 and that there was lesser drought during the
15
summers of 1885
1883 and 1887 25
however water was available during
table
1
hardships mentioned in versions of the laie prophecy
version main reasons for discouragement
author of
document
year
a
0c
art
u
musser 1940
1942
Cannon
cannon1942
johnson 1950
slide script 1950
pageant
1950
pageant1950
x
x
x
x
kanahele 1950
slack 1957
cummings 1961
green 1962
pageant
1965
pageant1965
x
x
x
x
x
ta
t1
W
jy
3
u
iu
Q
9 c
3VI
Q
sz
m
ii
a
ca
c3
t
4
X
X
X
X
ta
t1
s
4
&
th
as
fs
0 1
u 13
0
CL
x
x
x
x
x
x
x
s
w
5rri
S
i
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
rt
afi
ffi
x
x
x
x
sis 7
i
x
x
obrien
spurrier 1989
photo script 1989
fal
ffl
04
u
a 7o
x
x
x
x
x
1975
library 1977
britsch 1977
spurier
sperier 1978
britsch 1986
spurrier 1986
clement 1986
britsch 1989
PCC script 1989
rt
x
tract
1983
dalton 1984
joy 1984
joy1984
a
c
w
x
x
x
law
chase 1981
1981
1981
frandsen
frandsen1981
U
935
&
w
0
x
temple 1969
eva 1970
eva1970
photo script 1980
w
a
X
cummings 1965
1972
harvey 1974
yi
x
joseph F smiths laie prophecy
89
most ofthe year and after the discovery of artesian water beneath the
lower plain in 1881
1881 several wells were drilled which provided water
for irrigation during the dry summer seasons
the summer drought of 1883 prompted the mission president
edward partridge jr to hire the firm of mccandless and barnes to
drill an artesian well in the cane field nearest to the sugar mill this
was the first well paid for by the church but the fourth one at laie
thus there were four artesian wells flowing when president joseph F
smith arrived at laie on february 10 1885 two more wells were
drilled for the church in 1886 before president smith and his family
16
returned to utah 26
missionary journals ofj
of
bakel confirm that
ofaJ F gates and M F eakel
880s
there was plenty ofwater at the laie plantation during the mid 1 issos
iss
we have facilities for a very extensive plantation plenty of land and
water but our policy is to look first to the spiritual welfare of our
people and for this reason we have not devoted our energies to develop the many resources of wealth that lay around us 27
the past summer has been very dry
so that the cane not under irrigation will amount to but little that watered from our artesian wells
recently sunk is looking very fine
recently copius sic rains have
started the grass over our beautiful hills and valleys 28
281
211
plantation matters are looking quite promising president king is gradually extending the area of our cane field so that before long our small
mill will be run to its full capacity during the greater part of the year
we have land and water sufficient to raise a thousand tons of sugar per
miff cannot make over three hundred 29
mill
annum but our minn
the cattle on this plantation have suffered but little
during the severe
drought of 1889 as there is a good supply of water here and considerable grass in the hills and mountains close at hand 3031
suspect that laies
baies present weather patterns are similar to
lales
those in the late nineteenth century laie still experiences strong
winds heavy rains floods and drought at various times the scarcity of water stories also err by implying that during the mid 1880s
unfavorable conditions occurred most if not all of the time
another often cited reason for the saints discouragement is
the supposed barrenness of laie musser wrote an old photograph of laie settlement shows but two or three trees on the whole
Lani huli
stretch of land below the present site of the building as lanihuli
it was bare cattle range 1 3I1I but musser is referring to the lower plain
1I
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byustudies
BYU
YU studies
B
92
not the whole laie property and he calls the lower plain bare
simply because there were few trees there cannon and johnson
mussers
changed Mus
sers narrative to read laie was a barren site when the
hussers
it 32 suggesting that all of the land from the
church purchased it131
seashore to the top of the koolau mountains was barren treeless and
nonproductive hardship stories written in 1957 and 1965 amplify
the harshness claiming that water was scarce and the land a barren waste thus the written version of the story began later it was
modified and compounded to perpetuate the impression that all of
laie was a desolate dry barren wasteland in the mid 1880s 33
this portrayal of laie is drastically different from the green lush
pasture land described by the resident missionaries who consi34 even
in the 1860s
dered laie part of the paradise of the pacific 1131
the laie estate was considered one of the very best grazing agri0135
1135
35
cultural tracts on oahu
bahu 3135
the following journal entries indicate
that the lower plain was covered with rich grass in 1864 and well
into the issos
the eastern portion of the laie estate is a
level plain of several hun31
dred acres covered over with luxuriant grass 36
everywhere the pasture is excellent
their summits 37
hills clothed with grass to
no trees or shrubs along the grassy stretch of a mile and a half lying
18
between laie malou and laie proper 38
the possibility of selling laie
some of the hardship stories say that disgruntled hawaiians
Hawaii ans
wanted the church to sell laie and obtain land elsewhere no evidence has been found in the journals or in the mission records that
this might have happened on the contrary the records praise laie
an alternative gathering place would have had to match laie fertile
land and water for the natives kalo taro gardens access to a fishery
and to the mountains and a large acreage of land suitable for raising
sugar cane marvin E pack a missionary at laie in the early 1880s
wrote the following in his history the sandwich islands country
and mission
after having visited every portion of the islands the writer is impressed
with the superiority of laie above every other location upon the whole
0
4
0
0
4 1
41
100
1
94
byustudies
BYU Studies
group for the purpose for which it was designed and far as my
knowledge goes it is the universal testimony of all elders who have
19
visited the islands that no better choice could have been made 39
even if an equally good site had been found abandoning laie would
have cost too much the utah church was in deep financial straits in
the mid issos and property and improvements suitable for a new
gathering place in hawaii would have cost at least 200000 at that
time in 1884 all or part of the kahuku
kahuhu ranch located north of laie
10
was for sale byjames
by james campbell for 15 to 20 per acre 40
according
to president partridge this property was inferior to laie 41 the church
had completed a new sugar mill at laie in 1881 and they were still
paying on the mortgage A new meetinghouse had been dedicated in
1883 the hawaiian saints had put substantial labor money and sacrifice into the structure and they viewed it with pride and reverence
also according to devout church members then and now laie was
divinely chosen by god as a gathering place for the saints in the
sandwich hawaiian islands 42 it is doubtful that local members
especially owners of kuleana
kuheana homestead land wanted to leave
laie except to gather to the land of joseph in utah
of course even if no one wanted to abandon laie the discouragement reported in the hardship stories may have been very real
to some of the residents how was morale at laie when president
joseph F smith was there in 1885 86 according to journal entries
missionaries at laie did not complain much about physical adversities except for poor housing especially in the early days the
scarcity of fresh wheat flour and the periodic abundance of rats
mosquitoes and fleas 43 they were discouraged mostly by the slow
progress of many saints in living gospel principles and by the
members failure to appreciate what was being done for them on
41 yet
this discouragement must not have been severe
the plantation 44
missionary journals and histories indicate that harmony and prosperity prevailed on the laie plantation in the mid issos
unfortunately little is documented about the feelings and
experiences of the native saints some apparently had difficulties
on january 26 1884 president partridge wrote to president john
taylor that the three natives cultivating on shares might come
behind later journal entries show that one of these natives had a
poor cane crop owed the plantation fifty dollars and wanted to
prophecy
joseph F smiths laie prog
becy
Prop
95
move to utah 45 living conditions at laie were harsh during the early
years from 1865 to around 1880 however they were better at laie
Hawaii ans than elsewhere in 1877 on his second mission
for native hawaiians
james kesler stated
natives who have gathered to laie are in a better condition than any of
the native population on the islands that 1I have seen
at laie
and raiment
they have more liberty and are better off for food
46
the new
mission president edward partridge jr recorded the
following observation in his journal onjune
on june 18
1882 just one week
donjune
181882
after arriving at laie on his second mission to hawaii
find things much different here now to what they were when I1 was on
this mission before the people are not so poor have better houses
dress better have more money and appear altogether more civilized
people they have more conveniences and comforts generally 47
1I
president partridge was released shortly af
after
joseph F smith arrived
terjoseph
at laie on his third mission to the islands during an interview in
salt lake city on march 14 1885 partridge reported that laie was
perhaps more prosperous than any time in the past 48
ans and the utah missionaries
conditions for both the Hawaii
hawaiians
residing at laie continued to improve during the issos 49 in fact
1880 marked the beginning of a new era for the laie plantation and
the church mission in hawaii fifteen years of relative prosperity
peace and plenty in 1893 at the request of president wilford woodruff hawaiian mission president matthew noall was able to give the
utah church more than 20000 to help maintain its financial
solvency according to president noall the sum was amazing but
the saints at laie laid aside enough money to help the church at
3250
1151
50
home and to get ourselves out ofthe red 3251
clearly in the mid issos
the laie plantation was not facing a financial crisis
possible origin of the joseph F smith prophecy
the
evidence shows that laie was never dry and barren that
there was neither noticeable drought nor extensive crop failure at
laie in the mid 1880s and that the laie saints were not particularly discouraged at the time of president
presidentjoseph
joseph F smiths presence
96
byustudies
BYU Studies
since these conditions did not prevail at laie when he was there
president smiths prophetic words of extraordinary encouragement
were not needed in that place the prophecy and explanatory hardship story are inconsistent with evidence from the laie of the mid
1880s moreover musser claims that his version of the prophecy
was translated by
W F bailey pres hawn mission but on febbyw
baw
ruary 13 1991 president bailey reported that he had not heard of
the prophecy before that evening and that he did not translate it 51
so where did musser obtain the version of the prophecy quoted in
his article and how did the prophecy become so important to the
hawaiian saints
professor lanier britsch believes there is little reason to doubt
that president smith made this prophecy
but the accuracy of
statements remembered after so many years must be questioned 5251
I1 agree 1I propose that president smith did indeed make the prophecy probably sometime around 1890 to hawaiian saints at losepa
iokepa
iosepa
skull valley utah
josepa the hawaiian colony in utah
losepa
by the late 1880s about seventy five hawaiians
Hawaii ans were living in
the northwest section of salt lake city utah in an area affectionately called hill of hawaii for a number of reasons the hawaiians
Hawaiians
51
were not well integrated into salt lake community life 53
deeply concerned for their social welfare church leaders established the community of losepa
josepa in skull valley as a gathering place for the native
51
saints from the islands of the sea 54
iokepa is joseph in hawaiian
iosepa
losepa
here they would be able to work together practice their religion
and eventually mesh with utah culture and environment 55 losepa
iokepa
josepa
iosepa
was founded august 28
1889 and functioned until 1917 typical of
281889
many pioneer towns still being colonized by the church in the
late nineteenth century 56 the losepa
iokepa colony began as a struggle to
iosepa
survive colonists battled isolation severe weather financial diffi2757
1157
57
cul ties leprosy and a high mortality rate 2157
culties
the struggles and discouragement
coura gement of the early losepa
josepa settlers make it likely that president
joseph F smiths prophecy was responsive to their problems
prior to and throughout the life of the losepa
iokepa colony president
iosepa
smith and the other members of the first presidency maintained a
BYU Studies
byustudies
98
close relationship with the hawaiian saints in utah both george Q
cannon and joseph F smith had served missions in hawaii both always manifested great love and concern for hawaiians
Hawaii ans and both
were highly esteemed by hawaiian members of the church many
of the hawaiian members considered president smith who had been
to hawaii most recently a kind and benevolent father they were his
51 some
children 58
twenty letters written around 1890 confirm this
warm relationship indicating that the Hawaii
ans went directly to
wann
hawaiians
president smith for counsel and help and that he responded promptly
and lovingly 59
some of these letters gave counsel to the hawaiian saints who
iokepa samuela kii his wife caroline and their
had decided to leave losepa
josepa
iosepa
two children had experienced the previous hard winter at losepa
josepa
where they shared one room in the big house with another family
president smiths letter to samuela on january 991891
189 1 suggests that
they had talked earlier with him about returning to hawaii
aloha to you all there is in this letter from me to paka mission
president ward A pack telling him and all others that you do not
go home to laie with a bad spirit
nor thought of leaving the
we know that you have
church
but because you so desire
made up your mind to go home but 1I am not going to censure you
because of it thats with you and the lord
1I
am with love josepa
losepa smith
60
such correspondence shows that president smith knew the hawaiian saints at losepa
josepa was aware of their struggles was concerned for
their welfare and hoped they would stay in utah it was at losepa
josepa
and not at laie that many hawaiian saints were discouraged
josepa colonists at least entertained the
apparently many ofthe losepa
idea of returning to hawaii and more would have left losepa
josepa in its
colony president harvey cluff
missioncolony
early years except that the mission
encouraged them to stay during a sunday meeting in august 1894
he told them they were the first fruits of the gathering from the
islands ofthe sea and that they were under the dominion of the kingdom of god 61 according to atkins the purpose of these remarks
was to check the enthusiasm that stirred the colonists and made
some of them desire to return to their island home this talk had a
profound effect upon the colonists they unanimously gave up their
joseph F smiths laie prophecy
99
desire to return at that time 62 president smiths prophecy could have
been given in similar circumstances with similar effect
internal evidence for the losepa
josepa hypothesis
the words in the popular versions of the joseph F smith prophecy reveal much about its origin why would president smith
use words and phrases like desolation drywaste
dry waste lack of water
great poverty and impossible to secure the food to which you are
accustomed to describe conditions at laie he wrote the following
about laie in the spring of 1885
julina & baby on the hill overlooking the rice
withjulina
took a short walk with
lots and valley of laie the picture was beautiful the mountains rising
lois
high up in the west and south bathed in fleecy clouds and in the falling
shadows of the early evening formed a dark background studded
star like glimmering of the lighted cottages of
here and there by the starlike
the natives which sparkled like golden spangles on a robe of velvet
and in the north and east the sea illumined by the reflections of the
mellow rays of twilight appeared like a vast mirror limited only by
the distant horizon set in a flame of floss like clouds and standing on
the base of coral reefs along the shoreline ruffled in the gausey frills of
13
the foaming surf 63
given this description president smiths prophetic advice be patient for a while for the day will come when this desolate land will
become a land of beauty 64 could hardly apply to laie on the other
hand this counsel and the negative features listed above could easily
and precisely refer to conditions at the losepa
josepa colony in its early
years furthermore the promises described in the latter paragraphs
musser
of
ofmusser 1940 except for planting taro were literally fulfilled at
josepa within a few years 65
losepa
other words and phrases in the musser version also apply
accurately to losepa
josepa and not to laie for example musser refers to a
well as in
weil
weli
gathering place for the saints in the hawaiian islands as wen
the islands of the sea before the hawaiian temple was completed
in 1919 laie was the gathering place for church members from the
hawaiian islands only prior to the turn of the century sandwich
was used in naming the islands and the church mission there
during dedicatory services on august 18 1900 wilford woodruff
dedicated losepa
josepa skull valley as the gathering place for the native
saints from the islands of the sea 66
mac
who
dao
mountains
saints
saints
may
mas
day
cedar
polynesian
latter
tzu
tze
the
of
zao
zae
the
enns
days
christ
of
early
umles
many
aman
amas
awo
are
mlo
jesus
sepas
of
losepas
aoge
here
aole
lo
church
during
buried
hao
hae
the
illness
1965
archives
and
about
acon
food
church
wanz
utah
gmo
zao
the
vahey
unaccustomed
of
courtesy
maxw
in
winters
horizon
cemetery
cold
gmo
gme
the
to
along
josepa
losepa
succumbed
stretch
the
prophecy
proph
ecy
ibbs la
joseph F sm
ie kroph
smiths
itbs
lafe
laie
another problem in the musser account
101
is the promise
that
birds from the mountains will come hither to sing their songs 67
in hawaii birds from the mountains are adapted to a rain forest
environment and do not frequent the coastal plain but birds from the
utah mountains would come to the meadows of skull valley and sing
josepa
in the trees planted around losepa
the diet of the islanders in the 1880s consisted mainly of poi
made from the taro plant fish and occasionally pork since taro will
iokepa it would be imiosepa
not flourish in utahs desert environment at losepa
possible to secure the food to which the hawaiian colonists were
accustomed not so at laie however the resourceful colonists
managed to make an inferior grade ofpoi from wheat and they raised
fish in local ponds and in a small reservoir called kanaka lake 68
611
681
josepa connection
the losepa
how did the prophecy get back to laie and how was it gradually changed current laie tradition has it that a sister ivy heard
president smith make the prophetic statement when she was young
and she later recorded it 69 sister ivy is remembered and respected by
members of the older generation at laie with whom 1I have spoken
through local inquiry and a visit to the laie cemetery 1I learned
that sister avys
ivys maiden name was ivy kekuku and that she was a long1884 and would have been
time resident of laie ivy was born april 881884
one year old when president smith arrived at laie on his third mission
to the islands she could not have understood or remembered anything he said at laie during the mid 1880s but she could have heard
him make an encouraging prophecy in losepa
josepa a few years later
ivy kekuku and her family her parents joseph and miliama
two sisters and a little brother were in the first group of hawaiian
pioneers to settle skull valley their company consisting of about
forty adults and ten children arrived at losepa
josepa on august 28 1889
under the direction of harvey H cluff newly called president of the
mission and colony 70 three months after they arrived avys
ivys mother
gave birth to a baby girl who lived only a short time after spending
the winter in the crowded living quarters at losepa
josepa the kekuku
family returned to laie in the spring of 1890 their reason for leaving
josepa was that the winters were too cold 71 indeed that first winter
losepa
102
byustudies
BYU Studies
for the colonists was colder and longer than normal however the
death of their baby probably increased this familys
familys desire to return
to their relatives in hawaii their close friends the kii family returned to laie about nine months later
avys
iokepa and at laie
iosepa
ivys mother miliama was well known at losepa
for she served as a counselor in the presidencies
presiden cies of womens organizations in both places in addition she had a beautiful singing
voice and displayed her talent numerous times for the utah mission71
aries and for president smith and his wife 72
the kekuku family
was well acquainted with president smith they probably sought his
advice before deciding to return to hawaii
sister ivy was six years old in the spring of 1890 when her family left losepa
josepa she could have remembered what president smith
said at that time especially if her memory was reinforced by her parents testimony in later years these circumstances give credence
but not positive proof to the laie tradition about sister ivy other
colonists even those who left losepa
josepa years later could also have
carried the story back to laie
conclusion
more than forty writers have quoted part or all of the joseph F
smith laie prophecy since 1940 yet before that date no evidence
has been found even in the journals of resident missionaries about
the tradition furthermore sources show that conditions at laie
in the mid 1880s were prosperous and that the local members were
not discouraged 73 there was little reason for such a prophecy in laie
at that time
the prophecy probably originated in response to problems
josepa colony in utah during the early 1890s
which existed at the losepa
though there is no written record of president smiths words he
could have counseled one or more members of the colony to remain
at skull valley because it had been dedicated by a prophet of god
wilford woodruff as a gathering place for the native saints from
2774
1174
74
the islands of the sea 2174
based on the best available evidence part of
which is circumstantial 1I suggest that president smiths encouraging
josepa saints were brought back to laie as a family
words to the losepa
tradition and later recorded after being translated into english
joseph F sm
prophecy
ie kroph
proph
ecy
smiths
iths
lafe
laie
its la
103
sometime before 1940 this account became mussers
Mus
sers version of
hussers
this tradition
seeing the sacrifices of the hawaiian saints who faithfully
colonized losepa
iokepa skull valley in utahs west desert helps us to underiosepa
stand the importance placed on the inspiring words of encouragement and promise attributed to their beloved leader whose words
would not fade in the hawaiian memory even after the losepa
josepa experience was long past
harold S davis is a retired civil engineer he and his wife reva
revajJ davis were service missionaries at the polynesian cultural center in laie oahu
90
bahu in 1989
198990
NOTES
1
R
moramona
cormons in hawaii laie hawaii
Mo
lanier britsch moratona
ramona the mormons
101
institute for polynesian studies 1989 10
loi1
joseph B musser lale
late home place of the church in hawaii 9 unpublaie
mussers
lished Mus
sers report although listed on the inventory of the library at brigham
hussers
young university hawaii was missing when 1I was at laie in 1990 it was also
missing from the harold B lee library brigham young university provo utah
hereafter cited as BYU special collections and from the archives division
church historical department the church of jesus christ of latter day saints
mussers
salt lake city hereafter cited as LDS church archives A copy of Mus
sers report
hussers
was subsequently obtained from a private source
3
3comfort
comfort margaret bock the church of jesus christ of latter day saints in
the hawaiian islands masters thesis university of hawaii 1941 55 93
41
D
james cannon across the years in the hawaiian mission in review
djames
ajames
alele 0 hawaii 194213
1942 13
ka elele
5 aanna
anna
5anna johnson one hundred years in hawaii paradise of the pacific
august 1950 6 johnsons version is almost identical to cannons found in the
hawaiian mission in review and hers is the one most quoted in the literature
during the next fifteen years the slide presentation at the 1950 centennial pageant depicted the history of the hawaiian mission from 1850 to 1950 A copy of
the original script one hundred years of mormonism in hawaii is at the
brigham young university hawaii library the pageant included over five hundred
performers and a five hundred voice choir it was presented several times during
august 1950 at the university of hawaiis andrews open air theater professor
joseph F smith grandson of the prophet was then the head of the universitys
speech department and directed the pageant see joseph F smith ed script for
1950 centennial pageant unpublished BYU hawaii archives see also arthur
haycock heritage in the pacific improvement era 53 december 1950 952
byustudies
BYU Studies
104
6photo
photo script for pictorial history of the hawaiian mission and laie 1980
based upon the 1950 centennial slide script BYU hawaii archives and photo
script for pictorial history of the hawaiian mission and laie 1990 based upon the
1950 centennial slide script BYU hawaii archives
7 rex
frandsen thumbnail history of laie hawaiian librarian associa6
tion 38 1981 2
8
8mission
mission home script typescript by staff members of the polynesian
emission
cultural center laie hawaii 1989 copy in the authors possession
9
other versions that seem to stem from the cannon version are clinton
kanahele history of the hawaiian temple unpublished BYU hawaii pamphlet
File
Archives dorothea R slack the hawaiian temple sacred symbol of a
filearchives
promised land huilaulimanews
news november
in BYU hawaii
copyin
copain
november241957
241957 t2
ta copy
huilau lima nems
huitau
pacific islands special collections david W cummings mighty missionary of
the pacific salt lake city bookcraft 1961 257 james E talmage the house
of the lord reprint salt lake city bookcraft 1962 plate 47 note that force
green added plate 47 about the hawaii temple when he updatedjames E Tal
mages
balmages
talmages
original book dorothea R slack and kenneth T slack narrative and historical
materials for the laie centennial richard C harvey the development of the
church of jesus christ of latter day saints in hawaii masters thesis brigham
young university 1974 and lela dalton A glimpse into the early hawaii mission and oahu
bahu stake relief society in proceedings fifth annual conference
mormon history in the pacific laie hawaii brigham young university hawaii
campus 1984 17
the accounts of the prophecy that seem to be descended from cummingss
rhe
version are as follows golden anniversary of
the hawaiian temple 1919 1969
odthe
ofthe
pamphlet copy in the BYU hawaii archives eva kapolohau bray makuakane
A prophecy by president joseph F smith about 1970 copy in special collections harold B lee library brigham young university reuben D law the founding and early development of the church college of hawaii st george utah
dixie college press 1972 23 24 hawaii temple hawaii honolulu mission
honolulu about 1975 copy in the BYU hawaii pacific islands special collections
dedication joseph F smith library BYU hawaii campus october 21 1977
dedication brochure in the BYU hawaii pacific islands special collections britsch
unto the islands ofthe sea A history ofthe latter day saints in the pacific typeset
copy of final draft about 1977 copy in the BYU hawaii pacific islands special
collections joseph H spurrier great are the promises unto the islands of the
sea 2 11 booklet published by the author 1978 copy in the BYU hawaii pacific
islands special collections lance chase laie life 1850 1883 in proceedings
second annual conference mormon history in the pacific laie hawaii brigham
secondannual
young university hawaii campus 1981 91 robert obrien hands across the
water the story of the polynesian cultural center 39 booklet published by
the polynesian cultural center laie hawaii 1983 copy in the BYU hawaii pacific
islands special collections robert 0 joy the historical origins of the goals of
BYU hawaii campus in proceedings fifth A
mormon
rm on history
n n nal
nai co
ual
annual
conference
inference
nference mo
in the pacific laie hawaii brigham young university hawaii campus 1984 311
R lanier britsch unto the islands of the sea salt lake city deseret book 1986
142 joseph H spurrier the hawaii temple A special place in a special land
in proceedings seventh annual conference mormon history in the pacific laie
ibbs
prophecy
ecy
joseph F sm
ie prope
propb
smiths
itbs la
late
laie
105
hawaii brigham young university hawaii campus 1986 30 russell T clement
apostle in exile joseph F smiths third mission to hawaii 18851887
1885 1887 in proce
ceedings seventh annual conference mormon history in the pacific 553 britsch
moramona
Mo
ramona 101 and joseph H spurrier sandwich island saints hong kong
moratona
by the author 1989 55
As mentioned earlier most accounts are evidently related to either the
cannon or cummings version but other random accounts appear that cannot be
clearly traced to either version they are ralph E woolley dedication program of
the laie ward chapel march 551950
1950 typescript 5 copy in the BYU hawaii pacific islands special collections henry K lindsey prophecies that will directly or
indirectly affect the destiny of laie and the surrounding areas typescript in the
BYU hawaii pacific islands special collections also published by permission of
the author in paul cheesman and millie foster cheesman early america and the
Polyne
polynesians
sians provo utah promised land publications 1975 edward L clissold
the history of efforts to establish a college in hawaii address given at dedication
services december 17 1958 laie hawaii excerpts published in david W cummings mighty missionary of the pacific 267 40th anniversary dedication of
the hawaiian temple pamphlet november 26 1959 copy in the BYU hawaii
pacific islands special collections paul cheesman and millie foster cheesman
early america and the Polyne
polynesians
sians lance chase history of BYU hawaii video
tape presentation 1985 copy in the BYU hawaii media file and gordon B
hinckley dedicatory address at losepa
josepa skull utah august 28 1989 typescript
in possession of the author
11
david W cummings centennial history of laie 1865 1965 laie centennial committee june 1965
1965.1
196511 believe cummings himself wrote this version of
the prophecy because it appears for the first time in his commemorative booklet
and it matches the flamboyant style used in the rest of his history cummings
mussers
sers report because his history contains some inforcertainly had access to Mus
hussers
mation found only there cummingss version of the prophecy almost certainly
follows musser the texts are identical in number and order of sentences and
paragraphs and the ideas expressed in all but one sentence are similar
11
britsch unto the islands of the sea 142 britsch extracted material from
monay
moramona
Mo
10
101
ramona
Mora
moramonal
moratona
this work including the laie prophecy for his book morn
loi1
monal
13 eva
13eva
kapolohau bray makuakane copy in possession of the author
14
cannon across the years 1315
15cummings
cummings centennial history of laie
spurrier sandwich island saints 55
17
17edward
1885 BYU special collections
edward partridge jr journal february 15
151885
partridge journal february 15 1885
19
partridge journal january 27 1885
20
mission home canoe tour and laie tour scripts polynesian cultural center
laie hawaii october 1989 hereafter cited as PCC scripts
21
musser laie home place of the church 9
22
PCC scripts
13
23
13francis
francis A hammond to president wells may 7 1865 laner
latter
lauer day saints
millennial star 27 august 19 1865 527
24
benjamin cluff the cluff family journal vol 1 1899 and 1901 BYU
special collections 182
byustudies
BYU Studies
106
state department of land and national resources climatological stations
in hawaii report r42 1973 also state department of land and national resources preliminary report on the water resources of the kahuhu area bahu
oahu
oabu
hawaii circular c39 november 1966 16
the average rainfall at laie is about fifty inches per year on the lower plain and
up to two hundred inches near the top of the koolau mountain ridge which forms
the western border of the laie estate journal entries of resident missionaries
during the mid 1880s provide a reliable record of general weather conditions at
the lower plain including periods of drought these journal entries also show
that the mid 1870s and mid 1880s were wet years
26
edward partridge mission president and manager of the church plantation
recorded in his journal that the first two artesian wells at laie were drilled in 1881
for chu su lin who had leased forty eight acres of marshland for growing rice
forj
for
farjJ kapau
the third well was drilled the following year vor
kabau a native attorney on his
mallo partridge journal june 14 1882 and december 27
laiemallo
homestead at Laie
1883 susa young gates reported that two more artesian wells had recently
been completed down in the cane fields susa young gates homespun deseret
news august 19 1886 530
17
jacob F gates deseret news november 10 1886 685
28
jacob F gates deseret news november 16 1887 702
29
jacob F gates deseret weekly may 23 1888 295
30
M F bakel
ans deseret weekly april 27 1889 568
eakel among the Hawaii
hawaiians
31
musser laie home place of the church 9
32
cannon hawaiian mission review 13
33
A number of the authors who quote the laie prophecy did not promulgate
the legend that laie was once a dry barren wasteland but claimed other reasons
prophe cys origin britsch stated simply that the prophecy grew out of the
for the prophecys
moramona
problems of the times britsch Mo
ramona 101
moratona
31
34
matthew and claire W noall to my children 1947 BYU special collections 24 noall served a mission to the sandwich islands in 1885 and was mission
president there in 1892 95 joseph F smith assisted noall who was a carpenter
during several building projects in 1885
35
pacific commercial advertiser honolulu january 28 1865 as quoted
in spurrier sandwich island saints 46
31
wilbam
wilham
Wt illiam W cluff acts of special providence in missionary experience
improvement era 2 march 1899 364
37 george
bowser itinerary of the islands in the hawaiian kingdom
statistical and commercial directory and tourists guide 1880 1881 honolulu george bowser 1880 487
31
38
susa young gates homespun deseret news april 14 1886 206
39
marvin E pack the sandwich islands country and mission contributor
25
11
17 1896
694
A look back in time at the history
hawaii 2 spring 1990
41
partridge journal may 13 1884
40
11
Hale iwa
of our land lidi
libi lani news haleiwa
lihi
cluff acts of special providence 364
43
partridge journal february 26 1884 see also noall
42
3236
to
my children
joseph F smiths laie prophecy
11
44
107
partridge journal july 13 1883 october 8 1883 february 28 1884
may 31 1884 and june 19 1884
45
partridge journal january 26 1884 march 9 1884 and january 16
1885
161885
l61885
46
41
james kesler to david 0 calder deseret news october 10 1877 570
james kesler served his first mission in 1850
47
partridge journal june 18 1882
48
41
from the sandwich islands deseret news april 8 1885 188
49
41
Mo
britsch moramona
ramona 90
moratona
51
noall to my children 24
51
W F bailey conversation with the author february 13 1991
52
obritsch
5britsch
Mo ramona 220 n 17
britsch moramona
moratona
53
polynesians
dennis H atkins Iosepa
iosepa
liokepa
o sepa a utah home for the Polyne
sians in proceedings sixth annual conference mormon history in the pacific laie hawaii
brigham young university hawaii campus 1985 10 this paper is based upon
Atkin
adkinss
ss A history of losepa
josepa the utah polynesian colony masters thesis brigham
atkinss
young university 1938
54
harvey H cluff cluff family journal 345
55
atkins losepa
lo sepa 10
josepa
51
56
pioneer colonizing efforts continued into the early twentieth century
with settlements in summerville oregon 1892 kirtland new mexico 1899
the big horn basin in wyoming 1900 and kelsey texas 1901 see richard L
jensen colonization in encyclopedia of mormonism ed daniel H ludlow
5 vols new york macmillan 1992 129094
1290 94
51
51tracey E panek life at losepa
tracey
josepa utahs polynesian colony utah historical
quarterly 60 winter 1992 76 hiram wallace severe an early settler described
skull valley as the land of desolation that long stretch of alkali desert greasewood
shadscale
shad scale coyotes and cactus LDS church archives MS 3591 1888
58
Kane akala LDS church archives
kaneakala
joseph F smith letters trans william kaneakalau
59
joseph F smith letters five of these letters were written to elder H N
kekauoha who arrived in utah during may 1890 and returned to laie with his family
about three years later others reveal president smiths close ties with and deep
concern for his hawaiian children we are all well our hopes are high our
spirits are light and we have enough of everything that is good for the body and
the spirit therefore we are blessed here at losepa
josepa
lo sepa the members are living
right
but there are some folks that have gone backward and they have left
josepa by night july 1 1890 president smith sent some cloth pants to another
losepa
to keep you warm in the cold days as you carry on the work november 771890
1890
sister kapukini addressed her letter to father joseph joseph F smith received
it on july 27 1888 and annotated it with answd it in person
joseph F smith to samuela kii
kit
kli joseph F smith letters january 9 1891
kil
1891
61
harvey H cluff journal august 5 and 6 1894 LDS church archives
62
sepa 16
atkins Ilo osepa
13
63
francis M gibbons joseph FE smith patriarch preacher and prophet
of god salt lake city deseret book 1984 142 gibbons apparently had access
to president smiths diaries including those for 1885 and 1886 not available to
Gib bonss or
the general public at the present time since there is nothing in gibbonss
other biographies about the laie prophecy and events surrounding its origin it is
assumed that there is nothing in president smiths diaries about the prophecy
108
byustudies
BYU Studies
musser laie home place of the church 9 susa young gates stated
iong walk
long
over the grassy meads and hill is lovely
waik home fromtheoceanbeach
from the ocean beach overthegrassymeads
the longwalkhome
just as the western sun is dipping behind the wooded mountain tips and we stand
a moment on the brow ofthe hill drinking in with grateful ecstasy the soft loveliness
of hill and vale river and sea deseret news september 8 1886 5550
30
65
jay M todd hawaii improvement era 69 may 1966 333 385 todd
concluded that for the next 26 years losepa
iokepa flourished and contrary to generally
iosepa
accepted opinion it was extremely successful and called by US government
observers a model community see also panek life at losepa
iokepa 77 leonard J
iosepa
arrington the LDS hawaiian colony at skull valley improvement era 57
may 1954 336atkins
Iiokepa
moramona
sepa a utah home 17 and britsch Mo
336
356 atkins osepa
lo
losepa
iosepa
ramona 125
moratona
harvey H cluff
family journal 345
duff cluff famflyjoumal
67 musser
laie home place of the church 9
61
68
frederick beesley journal march 8 1886 BYU hawaii pacific islands
special collections and panek life at losepa
josepa 68 note that beesley calls the root
from which poi is made kalo the hawaiian name for taro until around the turn
of the century if the laie prophecy had been recorded in the mid 1880s one
would expect to see kalo and not taro and sandwich islands not hawaiian
islands in the text this word usage indicates further that the laie prophecy is
of modem origin
69
61
joseph H spurrier conversation with the author july 30 1990
70
71
cluff journal august 28 1889 cluff gives the following names for memhist
bers of the kekuku family in his fist
list of colonists joseph father miliama wife
and hattie ivy viola and edwin children
71
kahau kawahigashi interview by the author september 9 1990
viola kehau
viola is avys
ivys daughter
71
partridge journal february 16 and 25
1885 he recorded that miliama sang
251885
sociats attended by president smith and his wife susa young gates
at two evening socials
amas singing talent as follows A solo byrele
praised Mili
miliamas
viliamas
bymele ema sic whose glorious
voice soars out sweet and clear as a silver bell full of pathos and beauty
it charms you into forgetfulness of earth and earthly things susa young gates
homespun deseret news december 14 1887 759
73
moramona
Mo ramona 90
britsch moratona
journal 345 note that president woodward used
harvey H cluff family
famflyjoumal
the words islands of the sea the same words used by musser fifty years later